National Museum of Ethnology Repository

王,  應麟

オウ, オウリン

繪圖三字經

Yagi, Yuriko

八木, 百合子

ヤギ, ユリコ

SES no.111; PREFACE
言語: es
出版者: 国立民族学博物館
公開日: 2022-07-12
キーワード (Ja): 
キーワード (En): 
作成者: 八木, 百合子
メールアドレス: 
所属: 
メタデータ
http://hdl.handle.net/10502/00009941URL
i
PREFACIO
Los trabajos incluidos en este volumen han sido presentados en el simposio internacional 
titulado “50 años de Antropología Japonesa en el Sur de los Andes: Recorridos, 
Etnografías y Valoración Cultural”, evento que se llevó a cabo en noviembre de 2019 en 
el Museo Histórico Regional del Cusco, Casa Inca Garcilaso de la Vega. Este simposio 
fue programado en el marco de los eventos conmemorativos de los 120 años de la 
migración japonesa al Perú, como celebratorio de la amistad entre ambas naciones, con 
la finalidad de mostrar el alcance de los trabajos antropológicos japoneses tanto a los 
investigadores académicos como a las personas que se residen en tales regiones.
 Durante la semana en que tuvo lugar dicho evento, también se realizaron 
exposiciones fotográfícas y audiovisuales bajo el título “Etnografía Andina: Colección 
Fotográfica de Antropólogos Japoneses 1960s–1980s”, en una sala del Centro de 
Convenciones de la Municipalidad de Cusco. Fue una oportunidad que hizo posible 
presentar las imágenes fotográficas captadas especialmente en las regiones de Cusco, 
Apurímac y Ayacucho, desde la década de 1960 a la de 1980, y las mismas fueron 
presentadas para su proyección en pantallas y exhibición en paneles y álbumes.
 Gracias a la ayuda de nuestros colaboradores, estos eventos han sido fructíferos, 
contando con la participación de autoridades, investigadores, representantes de las 
instituciones relacionadas con los estudios realizados, alumnos universitarios y público en 
general. Presento aquí nuestro agradecimiento a las instituciones que han hecho posible 
estos eventos celebratorios, muy particularmente a la Dirección Desconcentrada del 
Ministerio de la Cultura del Cusco, y a la Municipalidad Provincial del Cusco, que 
facilitó los locales donde se realizaron estas actividades; y también quisiera agradecer al 
Arzobispado del Cusco su valioso patrocinio.
 Asimismo, la realización de estos eventos fue posible gracias a la Agencia de 
Cultura del Gobierno del Japón (Bunkacho). En este año conmemorativo, con el 
patrocinio de Bunkacho se llevaron a cabo actividades académico - culturales en distintos 
lugares como Lima, Cajamarca, Cusco, Nasca, y Tokio, las cuales fueron programadas 
también en recuerdo de los sesenta años de la Expedición Científica de la Universidad de 
Tokio a los Andes, que tuvo lugar en 1958. Doy las gracias al coordinador principal de 
estos programas, el profesor Yuji Seki, subdirector del Museo Nacional de Etnología, por 
darnos la oportunidad de organizar un evento sobre el tema de estudio etnológico andino. 
De igual manera, manifiesto mi agradecimiento a los profesores del Museo Nacional de 
Etnología, quienes han hecho posible concretar la publicación de nuestros estudios en 
este volumen.
 Finalmente, quisiera dejar constancia de nuestra gratitud a los distinguidos 
antropólogos peruanos Dr. Jorge Flores Ochoa, y Dr. Ricardo Valderrama, quienes han 
tenido un vínculo amistoso con los investigadores japoneses, con quienes compartieron 
un valioso tiempo de trabajo y de discusión antropológica. Tras la culminación de los 
Yuriko Yagiii
evenos en los que se pudo contar con su presencia, hemos recibido la noticia lamentable 
de que tuvieron que partir como víctimas de la pandemia, dolorosa ausencia que 
honramos en estas líneas.
 Noviembre del 2021
Yuriko Yagi
Museo Nacional de Etnología


Spanish

SES no.111; PREFACE

Japanese

Bulletin of the National Museum of Ethnology Vol. 40 No. 2; Cover, Contents,and others

Karmay,  Samten G.

Introduction
言語: English
出版者: 
公開日: 2009-04-28
キーワード (Ja): 
キーワード (En): 
作成者: Karmay,  Samten G.
メールアドレス: 
所属: 
メタデータ
http://hdl.handle.net/10502/00008534URL
Introduction 
Samten G Kannay 
This lexicographic work contains terms described as being of Zhangzhung origin 
in the texts of the Bon tradition alongside Tibetan terms that have a specific meaning in 
the context of Bon religious texts. It is the first time that such an attempt to collect them 
has ever been made. The terms are collected from only a few texts regarded as 
authoritative, and by no means can the present work be considered as exhaustive even 
within the texts from which the terms are collected. The present work is simply a 
tentative start, because the Bon literature is so vast that it would take at least decades to 
make a complete and thorough review of all the terms to be entered. 
The question may be asked why it is so necessary to do this work in the first place 
as there are a number of dictionaries that already exist such as that of H. A. Jiischke 
(Tibetan-English Dictionary, Kegan Paul, London 1881 and subsequent reprints) and 
Sarat Chandra Das (Tibetan-English Dictionary, Calcutta 1902 and subsequent reprints) 
not to mention the most recent major works like the Bod rgya tshig mdzod chen mo (Mi 
rigs dpe skrun khang 1993 and subsequent reprints). To answer this question we need to 
look further afield. It is only in recent years that linguists began to take an interest in the 
Zhangzhung language and this again is only a beginning. Furthermore, there has been 
some work on the language, but there has never been a systematic and reliable 
endeavour to index the Zhangzhung terms apart from the work by Zhu Nyi rna grags pa, 
a Bonpo scholar of an unknown date, whose short work was worked on by Erick Haarh 
(The Zhang-zhung Language: A Grammar and Dictionary of the Unexplored Language 
of the Tibetan Bonpos, Acta Jutlandica, XL:l, 1-43 [Humanistisk Serie, 47]. This work 
was followed by Dan Martin: The Zhang zhung Dictionary; electronic edition at 
zhangzhungstudies@yahoogroups.com). 
As for the Bon terms all scholars know that no sooner than they open a Bon text 
they stumble over an unknown vocabulary which makes the existing dictionaries 
mentioned above either entirely useless or involve present a term wrongly defined. It is 
not so hard to know why this situation has arisen. The early lexicographers such as 
Jiischke simply had no access to Bon texts. Das seems to have consulted some Bon texts, 
but his definitions fall into the category which I will now describe. The compilers of the 
Bod rgya tshig mdzod chen mo, whose project was sponsored by the Chinese state and 
is relatively complete to a very high degree, were mostly Tibetan Buddhist-orientated 
scholars. It is no wonder then that they had simply shut their eyes to the existence of the 
Bon literature. Their perception of Tibetan vocabulary is mainly viewed from the 
Buddhist angle. They therefore naturally attempted perhaps unconsciously to define 
even indigenous terms with an indic interpretation. For example, the word smrang is 
defined as rig byed dam ngag skad, "veda or word". In the indigenous literature it 
III 
simply means "archetypal myth". The indigenous tenn bla whose meaning can only be 
given as "soul" is strangely interpreted as dkar rtsis las bshad pa 'i srog rten, "the 
support of life as given in astrology" . 
In view of this incongruous situation it is necessary to have a separate lexicological 
work for the tenns of Zhangzhung origin which are extensively used in Bon texts and 
the Tibetan tenns that have been entered, but without regard for their Bon context 
meaning and the majority of specifically Bon tenns that have never been entered at all 
in the existing dictionaries. 
When the editors put forward the idea of the present project to Yen. bsTan pa 
g-yung drung, the Abbot of Khri brtan nor bu rtse (Triten Norbutse) Monastery in 
Kathmandu, he readily agreed with us and began to appoint those of his monks who 
would be eligible for collaboration on the project. At the beginning four monks were 
selected thought to be suitable for the job. However, one of them soon dropped out, but 
the remaining three steadfastly adhered to the project. They were sPa sar Tshul khrims 
bstan 'dzin (b. 1968), the abbot of the sGrub grva section of the monastery, dGe bshes 
Ga tsha Blo gros rab gsal (b.1971) and dGe bshes sPyang ru Khri gtsug mam dag nyi 
rna (b. 1971 ). These monk scholars have had no experience in lexicographic work, but 
all the three are highly versed in Bon texts and are the sort of people needed for such a 
project. However, when one comes to think of defining a tenn, it is altogether a 
different matter. Nevertheless, they quickly grasped the importance of the work they 
had undertaken and made strenuous efforts throughout the whole work to stick as 
faithfully as they could to the traditional understanding of each tenn. Each monk 
undertook the reading of a certain number of texts to collect the tenns and had periodic 
meetings at which each presented what he had collected and the definitions given to 
them. Every word and its definition in Tibetan was therefore jointly discussed among 
the three and then, only then, were the tenns and their definitions kept when all three 
had agreed upon the selection of the tenn with its appropriate definition. The three 
compilers are therefore jointly responsible for whether the definitions are correct and 
accurate. 
It is earnestly hoped that this lexicographic work will be followed by Bonpo monk 
scholars in the future either for improvement or extension by consulting more texts or 
both, because as stated earlier, the present work is far from complete. Only about 16 
texts were touched upon and the collection of tenns from these texts had to be done 
within limits of time and resources. 
To publish the lexicon without an English translation of the definitions in Tibetan 
would have been a drawback. The editors therefore greatly appreciate Dr Heather 
Stoddard, Professor at the Institut national des langues et civilisations orientales, Paris, 
for the superb and reassuring English translation. Although the definitions of terms 
given in Tibetan were purposely kept short and to the point, the translator has taken the 
iv 
trouble to give a variety of choices in English. When there were cases whose meanings 
were unclear or too vague she personally consulted Geshe sPang ru Khri gtsug mam dag 
nyi rna and made sure what she had translated agreed with the definitions given in 
Tibetan. 
v 


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繪圖三字經

SES no.111; PREFACE

Bulletin of the National Museum of Ethnology Vol. 40 No. 2; Cover, Contents,and others

Introduction

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